This is taken and copied from Sefer Pri Etz Chaim, from Damascus, from the handwritten manuscript of Rabbi Chaim Vital, of blessed memory, and these are his words:

זֹאת לוּקֳחַת וּמוּעְתֶּקֶת מִסֵּפֶר פְּרִי עֵץ חַיִּים שֶׁבְּדַמֶּשֶׂק מִכְּתַב יָדוֹ שֶׁל הָרַח״ו זִכְרוֹנוֹ לִבְרָכָה וְזוֹ לשׁוֹנוֹ

Said the young and insignificant one, Rabbi Chaim Vital (אָמַר הַצָּעִיר וְהַזָּעִיר הָרַח״ו), when I saw the yearning of the God-fearing toward the word of Hashem (בִּרְאוֹתִי תְּשׁוּקַת הַחֲרֵדִים אֶל דְּבַר ה׳), I saw fit to compose this book (רָאִיתִי לְחַבֵּר הַס׳ הַזֶּה), and to illuminate their eyes with a few introductions (וּלְהָאִיר עֵינֵיהֶם בְּקְצָת הַקְדָּמוֹת), which I received from my master of blessed memory (שֶׁקִּבַּלְתִּי מִמּוֹרִי זלה״ה), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), and from them you will be able to grasp (וּמֵהֶם תּוּכַל לֶאֱחֹז), and take from Etz Chayim (וְלָקַחַת מֵעֵץ חַיִּים), as you will see with the help of Hashem (כַּאֲשֶׁר תִּרְאֶה בְּעֶזְרַת ה׳), words built upon hidden introductions (דְּבָרִים בְּנוּיִם עַל הַקְדָּמוֹת נֶעְלָמוֹת), which were revealed to my master of blessed memory through the Holy Spirit (שֶׁנִּתְגַּלּוּ לְמוֹרִי זלה״ה בְּרוּה״ק), according to Eliyahu of blessed memory (עַל־פִּי אֵלִיָּהוּ ז״ל).

And today I shall utter riddles (וְהַיּוֹם אַבִּיעַ חִידוֹת), and miracles (וְנִסִּים), and wonders (וְנִפְלָאוֹת), the Perfect of knowledge (תָּמִים דֵּעִים), for just as in every generation (כִּי כְּמוֹ שֶׁבְּכָל דּוֹר וָדוֹר), the God of the first ones and the last ones (אֱלֹהֵי הָרִאשׁוֹנִים וְאַחֲרוֹנִים), wondrously bestowed His kindness upon us (הִפְלִיא חַסְדּוֹ עִמָּנוּ), so on this very day (כֵּן הַיּוֹם הַזֶּה), He revealed His holy arm (חָשַׂף אֶת זְרוֹעַ קָדְשׁוֹ), and sent to us a watcher and a holy one (וְשָׁלַח לָנוּ עִיר וְקַדִּישׁ), from the heavens descended (מִן הַשָּׁמַיִם נָחִית), the Rabbi, the pious one (הָרַב הֶחָסִיד), the Kabbalist, the divine (הַמְּקֻבָּל הָאֱלֹהִי), [like Rashbi] in his generation (כְּרַשְׁבִּ״י בְּדוֹרוֹ), our master Rabbi Yitzḥak Luria of blessed memory (כַּמְּהַר״י לוּרְיָא זלה״ה). And from the strait of Egypt we called Yah (וּמִמֵּצַר מִצְרַיִם קָרָאנוּ י״ה), and He answered us in expansiveness, Yah (וַיַּעֲנֵנוּ בַּמֶּרְחָב י״ה), in a holy land (בְּאֶרֶץ קְדוֹשָׁה), and wide of hands (וּרְחַבַּת יָדַיִם), a great city unto God (עִיר גְּדוֹלָה לֵאלֹהִים), of Sages and of scribes (שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים), Tzefat—may it be rebuilt and established (צְפַ״ת תובב״א), Upper Galilee (גָּלִיל הָעֶלְיוֹן).

For two years prior to the passing of the Rabbi of blessed memory (כִּי שְׁנֵי שָׁנִים קֹדֶם פְּטִירַת הָרַב זלה״ה), he came under compulsion from Egypt (בָּא אָנֹס מִמִּצְרַיִם), according to the word (עַל־פִּי הַדִּבּוּר), for so it was told to him through the Holy Spirit (כִּי כֵן הֻגַּד לוֹ בְּרוּה״ק), that the time had arrived for the visitation of his spirit (כִּי הִגִּיעַ עֵת פְּקוּדַת רוּחוֹ), to return it to its place (לַהֲשִׁיבָהּ אֶל מְקוֹמָהּ), to God who gave it to him (לֵאלֹהִים אֲשֶׁר נְתָנָהּ לוֹ). And also this, in Egypt, he was commanded (וְגַם זֶה בְּמִצְרַי׳ נִצְטַוָּה), according to the word (עַל־פִּי הַדִּבּוּר), and he deposited a small portion (וְהִפְקִיד מִזְעָר מִקְצָת), of his great and wondrous wisdom (חָכְמָתוֹ הַגְּדוֹלָה וְהַנִּפְלָאָה), for so he was commanded in the academy of the firmament (כִּי כֵן צִוָּהוּ בְּמְתִיבְתָּא דְּרָקִיעַ), to give life to a remnant in the land (לְחַיּוֹת שְׁאֵרִית בָּאָרֶץ). And the matters are ancient (וְהַדְּבָרִים עֲתִיקִים), hidden things for your garment (כְּבָשִׂים לִלְבוּשֶׁךָ), and then upon his ascent from the land of Egypt (וְאָז בַּעֲלוֹתוֹ מֵאֶרֶץ מִצְרַיִם), he laid his hands upon me (סָמַךְ יָדָיו עָלַי), and illuminated my eyes (וְהֵאִיר עֵינַי), with a few true, root introductions (בְּקְצָת הַקְדָּמוֹת אֲמִתִּיּוֹת שָׁרְשִׁיּוֹת), which were transmitted to him from the academy of the firmament (שֶׁמָּסְרוּ לוֹ מִמְּתִיבְתָּא דְּרָקִיעַ), and Kudsha Berikh Hu (וְקוּב״ה), to give life to a remnant in the land (לְחַיּוֹת שְׁאֵרִית בָּאָרֶץ), and from the mouth of Eliyahu of blessed memory (וּמִפִּי אֵלִיָּהוּ ז״ל), who revealed himself to him constantly (שֶׁנִּתְגַּלָּה אֵלָיו תָּמִיד), and permission was given to him (וְרְשׁוּתָא יְהַבִּי לֵיהּ), to reveal continually hidden secrets (לְגַלּוֹת תָּמִיד רָזִין סְתִימִין), concerning the Tikkunim and the Zohar (עַל הַתִּקּוּנִים וְהַזֹּהַר), which were not revealed from the days of Rashbi onward (שֶׁלֹּא נִתְגַּלּוּ מִימוֹת רַשְׁבִּ״י וָאֵילָךְ).

And were it not that I feared anger and wrath (וְלוּלֵא כִּי יָגוֹרְתִּי מִפְּנֵי אַף וְחֵמָה), jealousy overpowering me (קִנְאָה הַמִּתְגַּבֶּרֶת עָלַי), lest there be found among the people of our generation (יִמָּצְאוּ בְּאַנְשֵׁי דוֹרֵנוּ), those wise in their own eyes (חֲכָמִים בְּדַעְתָּם), and they stiffen their necks not to believe (וְיִקְשׁוּ עָרְפָּם לְבִלְתִּי הַאֲמִין), that there is a God in the land (כִּי יֵשׁ אֱלֹהִים בָּאָרֶץ), and I feared lest from their jealousy (וְיָרֵאתִי פֶּן מִקִּנְאָתָם), upon hearing of his greatness and wonders (בְּשָׁמְעָם גְּדֻלָּתוֹ וְנִפְלָאוֹתָיו), Heaven forbid they would cast a blemish upon the holy things (ח״ו יַטִּילוּ פְּגָם בַּקֳּדָשִׁים), and say: Who is a mighty man among the mighty (וְיֹאמְרוּ מָאן גְּבַר בְּגוֹבְרִין), is not the word of Hashem also with us (הֲלֹא גַם בָּנוּ דְּבַר ה׳).

And were it not for this (וְלוּלֵא זֹאת), I would recount some of his ways and his wonders (הָיִיתִי מְסַפֵּר מִקְצָת דְּרָכָיו וְנִפְלָאוֹתָיו), which my eyes saw and not a stranger (אֲשֶׁר עֵינַי רָאוּ וְלֹא זָר), astonishing matters not seen in all the land (דְּבָרִים מְבוֹהָלִים לֹא נִרְאוּ בְּכָל הָאָרֶץ), from the days of the Tannaim like Rashbi and his friends (מִימוֹת תַּנָּאִים כְּרַשְׁבִּ״י וַחֲבֵרָיו), and from Rashbi until the Raavad of blessed memory (וּמֵרַשְׁבִּ״י עַד הָרָאבַ״ד ז״ל), this wisdom went from mouth to mouth (הָיְתָה הַחָכְמָה הַזֹּאת הוֹלֶכֶת מִפֶּה אֶל פֶּה), and Eliyahu of blessed memory revealed himself to some of the Sages (וְאֵלִיָּהוּ ז״ל נִגְלָה אֲלֵיהֶן לְקָצָת מֵהַחֲכָמִים), until the Ramban (עַד הָרַמְבָּ״ן), and from the Ramban of blessed memory until my master of blessed memory (וְהָרַמְבָּ״ן ז״ל עַד מוֹרִי זלה״ה), there was no one who attained this wisdom in its truth like him (לֹא הָיָה מִי שֶׁיַּשִּׂיג חָכְמָה זוֹ עַל אֲמִתָּתָהּ כְּמוֹהוּ), for he was knowledgeable in Mishnah (כִּי הָיָה יוֹדֵעַ בְּמִשְׁנָה), and Talmud (וְתַלְמוּד), and Aggadot (וְאַגָּדוֹת), and Midrashot (וּמִדְרָשׁוֹת), Therefore each and every matter has many faces in PaRDeS (ע״כ דָּבָר וָדָבָר כַּמָּה פָּנִים בְּפַרְדֵּ״ס), and Ma‘aseh Bereshit (וּמַעֲשֵׂה בְּרֵאשִׁית), and Ma‘aseh Merkavah (וּמַעֲשֵׂה מֶרְכָּבָה), in conversations of birds (בְּשִׂיחוֹת עוֹפוֹת), and in conversations of palm trees and trees and grasses (וּבְשִׂיחוֹת דְּקָלִים וְאִילָנוֹת וַעֲשָׂבִים), in the secret of “for the stone shall cry out from the wall” (בְּסוֹד כִּי אֶבֶן מִקִּיר תִּזְעָק), and flashes of coals (וְשַׁלְהוֹבֵי פַחָמִים), and in the conversation of angels (וּבְשִׂיחַת מַלְאָכִים), and he would speak with spirits from the gilgulim (וְהָיָה מְדַבֵּר בְּרוּחוֹת מֵהַגִּלְגּוּלִים), a good spirit and an evil spirit (רוּחַ טוֹב וְרוּחַ רַע), and he would recognize by the scent of garments (וְהָיָה מַכִּיר בְּרֵיחַ הַבְּגָדִים), like that child of the portion Devarim (כְּמוֹ אוֹתוֹ יְנוּקָא דְּפַרְשַׁת דְּבָרִים), and in mute birds (וּבְעוֹפוֹת אִלְּמִים), and he would bring the soul of a man while he was still alive (וּמֵבִיא נִשְׁמַת אָדָם בְּעוֹדוֹ חַי), and speak with him all his need and desire (וּמְדַבֵּר עִמּוֹ כָּל צָרְכּוֹ וְחֶפְצוֹ), and afterward dismiss him (וְאַחַ״כ מְסִירוֹ), Some say: return them (נ״א מַחֲזִרִים לָהֶם), and he would see souls at the time of their departure from the body (וְהָיָה רוֹאֶה נְשָׁמוֹת בְּעֵת צֵאתָם מֵהַגּוּף), and in cemeteries (וּבְּבָתֵּי הַקְּבָרוֹת), and in their ascent on every eve of Shabbat to Gan Eden (וּבְעָלוֹתָן בְּכָל עֶרֶב שַׁבָּת לְגַ״ע), and he would speak with the souls of the righteous who are the masters of that place (וְהָיָה מְדַבֵּר עִם נִשְׁמוֹת הַצַּדִּיקִים שֶׁהֵם בַּעֲלֵי הַבַּיִת), and they would reveal to him secrets of Torah (וְהָיוּ מְגַלִּים לוֹ רָזֵי תּוֹרָה).

And he also knew the wisdom of physiognomy (וְגַם הָיָה יוֹדֵעַ חָכְמַת הַפַּרְצוּף), and the tracings of the hands (וְשִׁרְטוּטֵי הַיָּדַיִם), and the interpretation of dreams in their truth (וּפִתְרוֹן חֲלוֹמוֹת עַל אֲמִתָּתָן), and in old Gilgulim [Reincarnations] (וּבְגִלְגּוּלִים יְשָׁנִים), and also new ones (וְגַם חֲדָשִׁים), and he would recognize on a man’s forehead what he was thinking (וְהָיָה מַכִּיר בְּמֵצַח אָדָם מַה מְחַשֵּׁב), and what he dreamed (וּמַה שֶּׁחָלַם), and which verse he read at the ascent of his soul to Gan Eden at night (וּמַה פָּסוּק קָרָא בַּעֲלִיַּת נִשְׁמָתוֹ לְגַ״ע בַּלַּיְלָה), and he would teach the explanation of the root of his soul (וְהָיָה מְלַמֵּד פֵּרוּשׁ שֹׁרֶשׁ נִשְׁמָתוֹ), and he would read upon his forehead merits and transgressions that he contemplated (וְהָיָה קוֹרְאוֹ בְּמִצְחוֹ זְכֻיּוֹת וַעֲבֵרוֹת שֶׁחִשֵּׁב), and he would give to each and every one a tikkun (וְהָיָה נוֹתֵן לְכָל אֶחָד וְאֶחָד תִּקּוּן), Some say: their sin, and to the friends he gave unifications to each one (נ״א עֲוֹנָם וְלַחֲבֵרִים נָתַן לָהֶם יִחוּדִים לְכָל אֶחָד), according to the particular aspect (כְּפִי הַבְּחִינָה הַמְּיֻחֶדֶת), or according to the root of his soul (אוֹ לְשֹׁרֶשׁ נִשְׁמָתוֹ), which is grasped in the root of Adam haRishon (הָאָחוּזָה בְּשֹׁרֶשׁ שֶׁל אָדָם הָרִאשׁוֹן).

And he knew how many errors had fallen into books (וְהָיָה יוֹדֵעַ כַּמָּה טָעוּיוֹת נָפְלוּ בַּסְּפָרִים), and he knew how to strike with blindness (וְהָיָה יוֹדֵעַ לְהַכּוֹת בַּסַּנְוֵרִים), and he knew everything that the friends taught (וְהָיָה יוֹדֵעַ כָּל מַה שֶּׁשָּׁנוּ הַחֲבֵרִים), and he was filled with piety and proper conduct and humility (וְהָיָה מָלֵא חֲסִידוּת וְדֶרֶךְ אֶרֶץ וַעֲנָוָה), and fear of Hashem and love of Hashem (וְיִרְאַת ה׳ וְאַהֲבַת ה׳), and fear of his sin (וְיִרְאַת חֶטְאוֹ), and all good traits and good deeds were in him (וְכָל מִדּוֹת טוֹבוֹת וּמַעֲשִׂים טוֹבִים הָיוּ בוֹ), and all this he knew at every time and every hour and moment (וְכָל זֶה הָיָה יוֹדֵעַ בְּכָל עֵת וּבְכָל שָׁעָה וָרֶגַע), and all these wisdoms were always resting in his bosom (וְכָל הַחָכְמוֹת הָאֵלֶּה תָּמִיד הָיוּ מֻנָּחוֹת בְּחֵיקוֹ), and my eyes saw and not a stranger (וְעֵינַי רָאוּ וְלֹא זָר), and all this he attained from the abundance of his piety and abstinence (וְכָל זֶה הִשִּׂיג מֵרֹב חֲסִידוּתוֹ וּפְרִישׁוּתוֹ), after he occupied himself for many days in ancient books (אַחַר הִתְעַסְּקוֹ יָמִים רַבִּים בְּסְפָרִים יְשָׁנִים). Also new ones in this wisdom (גַּם חֲדָשִׁים בְּחָכְמָה זוֹ), and upon them he added piety and abstinence and purity and holiness (וְעֲלֵיהֶן הוֹסִיף חֲסִידוּת וּפְרִישׁוּת וְטָהֳרָה וּקְדֻשָּׁה), and this is what brought him to Ruach haKodesh (וְזֶהוּ הֱבִיאוֹ לִידֵי רוּה״ק), and Eliyahu of blessed memory would reveal himself to him constantly (וְהָיָה אֵלִיָּהוּ ז״ל נִגְלֶה לוֹ תָּמִיד), and this I know from his mouth in faith (וְזֶה יָדַעְתִּי מִפִּיו בֶּאֱמוּנָה). And even if there is no revelation in our generation of a prophet or seer (וְאַף אִם אֵין גִּלּוּי בְּדוֹרֵינוּ זֶה לְנָבִיא וְחוֹזֶה), even so Ruach haKodesh was not withheld (אֶפ״ה לֹא נִמְנַע רוּה״ק), from hovering upon his radiant face (מִלִּהְיוֹת מְרַחֶפֶת עַל פָּנָיו הַמְּאִירוֹת), worthy of him (הָרְאוּיִן לוֹ), as it is written regarding the Ra’avad of blessed memory (כְּמוֹ שֶׁכָּתוּב מֵעִנְיַן הָרָאבַ״ד ז״ל).

And behold, the matters are tremendous (וְהִנֵּה הַדְּבָרִים עֲצוּמִים), and they will give their testimony (וְהֵם יִתְּנוּ עֵדֵיהֶן), that they will be justified and testify and declare (אֲשֶׁר יִצְדְּקוּ וְיָעִידוּ וְיַגִּידוּ), in this composition (בְּחִבּוּר זֶה), all who see them will recognize them (כָּל רוֹאֵיהֶם יַכִּירוּם), for matters such as these (כִּי דְּבָרִים כָּאֵלֶּה), it is impossible for any created human (אִי אֶפְשָׁר לְשׁוּם אָדָם נִבְרָא), to attain by any intellect or knowledge (לְהַשִּׂיג בְּשׁוּם שֵׂכֶל וּמַדָּע), unless through the appearance of Ruach haKodesh from on high (לוּלֵי עַל־פִּי הוֹפָעַת רוּה״ק מִמָּרוֹם), and through Eliyahu of blessed memory (וְעַל־יְדֵי אֵלִיָּהוּ ז״ל), as mentioned in the Tikkunim (כְּנִזְכָּר בַּתִּקּוּנִים), that it is destined to be revealed at the end of days, etc (דְּאִת עֲתִיד לְאִתְגַּלְיָא בְּסוֹף יוֹמַיָּא וְכוּ׳).

And were I to come to write all that I received from my master of blessed memory (וְאֵלּוּ בָּאתִי לִכְתּוֹב כָּל אֲשֶׁר קִבַּלְתִּי מִמּוֹרִי זלה״ה), all the skins of the rams of Nevayot would not suffice (לֹא יַסְפִּיקוּ כָּל עוֹרוֹת אֵילֵי נְבָיוֹת), as is known to some (כְּמְפֻרְסָם לְקָצָת), and to those who hear my voice in my company (וְלַשּׁוֹמְעִים לְקוֹלִי בְּחֶבְרָתִי). However, my desire is to bring up upon the book (אָמְנָם רְצוֹנִי לְהַעֲלוֹת עַל הַסֵּפֶר), a little of the very necessary introductions (קְצָת מֵהַקְדָּמוֹת הֶכְרֵחִי מְאֹד), that which I was permitted to write (מַה שֶּׁהוּרְשֵׁיתִי לִכְתּוֹב), and even so in concise brevity (וְאַף גַּם בְּקִצּוּר נִמְרָץ), like one peering through the cracks (כְּמֵצִיץ מִן הַחֲרַכִּים). And I called the name of the book Etz Chayim after my name (וְקָרָאתִיו שֵׁם הַסֵּפֶר עֵץ חַיִּים עַל שְׁמִי), and after the wisdom (וְעַל שֵׁם הַחָכְמָה), whose tasters live (אֲשֶׁר טוֹעֲמֶיהָ חַיִּים), they merited and ate from it (זָכוּ וְאָכְלוּ מִמֶּנּוּ), and live forever (וְחִי לְעוֹלָם), a world that is entirely long (שֶׁכֻּלּוֹ אָרוֹךְ), end of his words (עכ״ל).